This article aims to bring together the discussions surroun-55 and Genesis 1,26. The article demonstrates that Deutero-Isaiah's view of humanity is incompatible with that of the P narrative, rendering attempts to cite it in support of Genesis 1 ineffective. It argues that the application of the terms in Genesis 1,26 to Seth alone of Adam's sons in Genesis 5, suggests a program of election, or selection, necessary to counter the theological difficulties raised by potentially stating that Israel's enemies were also made in the image of God. The theological implications for understanding humanity's position in the cosmos are evident. The inclusiveness with which theologians have tended to read Gen 1,26-27 (as applicable to all humanity) is called into question.
In Exodus 2, Moses has two mothers; his Hebrew mother, who nurses him and the daughter of Pharaoh, who financially supports his Hebrew mother, adopts him, and names him. Pharaoh’s daughter appears in scholarly discussions, yet little attention is given to her role as mother of Moses. Indeed, this motherhood is downplayed in the biblical texts, and also in biblical scholarship, wherein the daughter of Pharaoh is absent from many discussions of biblical mothers and is at times relegated beneath the birthmother in commentaries. This article argues that we should remember and celebrate the daughter of Pharaoh as a mother of Moses.
Military officers who posed a threat to the kings of Israel are readily found throughout the biblical texts. Although officers were often loyal servants who fought battles on behalf of their kings, they could also prove dangerous adversaries if the tide of opinion turned against the monarchs. In this light, it is interesting that YHWH's divine army never mentions any generals or ranks; despite its innumerable numbers, YHWH had sole command. This paper explores whether this portrayal of YHWH's divine army was a natural consequence of the authors' focus on YHWH, or whether it was influenced by an awareness of the threat that military commanders could pose toward their kings.
Athaliah and Alexandra were the only two women to rule as queens of Judah/Judaea in their own right and both women’s reigns are reported in Josephus’ writings. Despite their uniqueness, however, Athaliah and Alexandra are rarely compared in scholarship; the former is usually dismissed, and focus centred on the latter. This article contends that there are historical similarities between the two, but literary differences. Josephus could have referred to Athaliah or used elements of her portrayal in his presentation of Alexandra but does not, creating the impression that Alexandra was completely different to her predecessor. It may be instructive, therefore, to consider why Josephus literarily isolates the queens and what this means for his interpretation of Alexandra.
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